Sacra Mysteriae
Sacra Mysteriae is a conciliar constitution written by Abbot Michael Nicolls, on behalf of the Congregation for Sacred Texts. The text with assertions regarding the importance and necessity of the Sacred Mysteries of the Light to the Church and to the spiritual well-being of the faithful. The text then discusses the mysteries in depth, clarifying as much as is possible what is known of their natures, functions, and material appearance, as celebrated in the sacraments. The text closes with a comment on the sanctification of all the faithful, in union, by and through the Sacred Mysteries of the Light. Text of the Constitution THE CONCILIAR CONSTITUTION SACRA MYSTERIAE On the Sacred Mysteries and the Liturgical and Ritual Life of the Church a publication of THE CONGREGATION FOR SACRED TEXTS Introduction 1. The Sacred Mysteries of the Light, along with the Liturgical life of the Church, are the source and summit of the lives of the faithful. To enter into these events is none other than to encounter the Divine Itself. Indeed, these rites are the surest means of salvation which the Light has deigned to reveal to Its Church. Therefore, considering the magnitude of grace from the treasury of the Light which awaits the faithful in these sacred rites, this Congregation has set forth to communicate to the whole of the Church, indeed clergy and laity alike, the greatness of these Mysteries and the beauty of the Liturgy. 2. However, this Congregation considers it significant to note that, as stated above, while these rites are the surest means of salvation, indeed the only means of salvation known to the Church, the Church does not despair the mercy of the Light upon those who, through their ignorance, or even through their own fault, may not partake of the wellspring of this font, yet seek the Light with a sincere heart. Therefore, it is the duty of the faithful, especially the clerics, to pray unceasingly for these such persons that they, through the mercy of the Light, may be brought to the truth and one day enjoy eternal union with the Light. Chapter I: On the Sacred Mysteries 3. From the economy of grace comes the Sacred Mysteries. They are: Nomination (or Conversion), Penance, Matrimony, Orders (which includes Admission to the Diaconate, Ordination to the Priesthood, Consecration to the Episcopacy, and Anointing to the Paladinhood), the Coronation of a Monarch, and Anointing. These such rites were instituted by the Light through the inspiration of Its prophets and oracles, Its bishops and clergy, and indeed the general practice of the faithful. The participation in these rites grant the faithful the infused grace of the Light which moves the believer to the practice of the virtues and even unto eternal union with the Light. 4. Sacred Nomination, or Conversion if such a rite takes place for one who is not an infant, consecrates the soul of the individual to the Light. This is done by giving the child a new name by which he or she shall be known in the Church. Then, after reciting prayers before the altar of the Light, the child is given the holy unction, the most common of these mysteries, for the first time. This first anointing leaves with it a special character upon the soul of the child which can never be removed and stirs he or she to the practice of virtue through Divine Enlightenment. Once Nominated, the child is granted full membership in the Church of the Light and is thus afforded the rites and privileges which the Church grants to her children. 5. Penance is the rite whereby the faithful (the Penitent) confess their sins to a priestly minister of the Light (the Confessor). The absolution of the cleric wipes free from sin the soul of the penitent and grants them participation, once again, in the grace of the Light. Likewise, the Confessor assigns a penitential practice to the penitent whereby the faithful may make amends for their wrong before the Light. Indeed, the Light forgives every repentant sinner, but the faithful, like those who have received a loan of gold, return to the Light the gift they have been given by making restitution for their wrong and by offering prayers of thanksgiving. Still, this Sacred Congregation reminds the faithful and clergy alike that only those who have truly repented of their sins, confessed them freely and without withholding the truth, and have firmly resolved to never sin again may be granted absolution. 6. Marriage is the rite whereby a man and woman are joined together in a total union of charity and fidelity, consecrating this union to the Light. The union of man and woman in Holy Matrimony reflects the mystical union which is between the Holy Light and Its Church--indeed, such a union is a prefigurement of that Union of the Eternal Dawn, for which the faithful longingly await. Marriage, as a mystery of the Church, is established by the Light to sanctify the laity by a bond of charity, but also to secure the continuation of the faith both through the birth and the raising of Children consecrated to the Light. 7. The Mystery of Sacred Orders consists of the sacred rituals by which a member of the faithful are given totally to the Light in a special way and given the power and authority of Its minister. The power of the Light's minister is to effect the Mysteries such that, for example, when a priest absolves sins, the sins are entirely remitted through the power of Sacred Orders. Likewise, the authority of the Light's minister is to govern the Church of the Light and guide the Light's people lovingly in service. The one who participates in these mysteries receives a special character upon the soul which can never be removed such that, even if he leave a state of active ministry, one shall always keep the power and authority of the sacred office. 8. Those who are Admitted to the Diaconate are appointed particularly as ministers of the Scriptures and ministers of charity. Established as assistants to the ministry of the Priests, Deacons form the first level on the Ecclesial hierarchy of the Church. Generally, those who are admitted to the Diaconate are in the final stages of formation before ordination to the priesthood. Still, some may choose to remain as deacons so that they can, at an even greater level, participate in the charitable works proper to the Deacon. Indeed, it is the Deacon who is entrusted with the authority to serve the poor, the homeless, and the imprisoned in a special way. In some dioceses, the Bishop may find it helpful, and this Congregation deems it praiseworthy, to establish a Deacon as the head of the diocese's ministry of charity. 9. Those who are Ordained to the Priesthood are appointed particulary as ministers of the mysteries and to celebrate the Sacred Liturgy regularly, with great fervor and with reverence. It is they who attend to the sick, absolve sinners, offer spiritual sacrifices, and unceasingly offer prayers to the Light on behalf of the people. They are entrusted with the task of reading and teaching sacred scripture, educating the faithful in virtue, and modeling a life of holiness. They are pillars of chastity, and make example to the people of holy chastity by marrying before ordination, or abstaining from marriage totally. For those that marry before ordination, they are faithful to their spouse in relations and in charity, and they do not remarry should their spouse die. Above all, they are consecrated to the service of the Light and Its Church, and they do not place anything before themselves which may prevent their ministry. Only those who have been admitted to the Diaconate for some time may be ordained priests. 10. Those who are Consecrated to the Episcopacy are appointed particularly as ministers of the governance of the Church. They are entrusted with the care and direction of the clergy and the administration of the Church in matters temporal and spiritual. Obedient only to the Light and Its Vicar, all priests entrusted to their care submit to the will of the Bishop in all matters. It is the Bishop who establishes parishes, solves civil disputes with the Church, and ensures the protection of the faithful and the sacred sites within his diocese, or under his care. While most bishops are Ordinary governors of a diocese, some are appointed to assist Ordinaries or to work in Ecclesial offices. These, too, are consecrated to a sacred purpose and are given the utmost respect of the Church. Due to the requirements of the office, Bishops never marry nor are given in marriage, nor shall they foster children except by mandate of the Archbishop. Likewise, not only the clergy, but also the knights, and the laity, must adhere to the word of the bishop as that of the Light. 11. Those who are Anointed to the Paladinhood are appointed particularly as defenders of the faith. They are entrusted with the care and protection of the Church, the faithful, and true doctrine. Obedient to the Bishop, and their legitimate superiors appointed by the Bishop, Paladins are true heroes of the Light among the faithful. To them is given the power to exorcise demonic spirits and to sanctify the people in the fortitude and strength of the Light. Married paladins are, like all knights, righteous in their relationships. They are chaste, remaining faithful to their spouse in relations and in charity, and demonstrating the fruits of holy chastity to the people. They always act to promote justice, and do not fear the cost of defending the faith from the enemies of the Light. 12. Likewise, the Church also is given the Divine authority to crown monarchs who, with the grace of the mystery, govern wisely and with due respect and care for the Church and orthodox doctrine. This authority is entrusted solely to the Archbishop or to him who is legitimately appointed to the task by archiepiscopal mandate. The monarchs crowned by the Church are pillars of justice, chaste in their relationships, and who frequent the Liturgy and partake in the Mysteries. They govern with the Codex of Scripture in their hand, and with the virtues emblazoned upon their soul. 13. Finally, the most common of these mysteries is that of Holy Unction--Anointing. Given regularly following the Sacred Liturgy, the Mystery of Anointing is the rite through with, with consecrated oil, the minister of the Church grants to the faithful the inspiration of the Light to live virtuously and rightly all the days of their life. The first reception of this holy anointing, as mentioned above, leaves a special character upon the soul which marks the individual as the Light's faithful. Chapter II: On the Sacred Liturgy 14. After the celebration of the Sacred Mysteries, the daily offering of the Sacred Liturgy by the Church forms the most significant act of devotion and adoration which the entire Church, clergy and laity, over to the glory of the Light. In the Liturgy, the Church steps out of mortal time and into the realm of the Light. It is there, hidden in the walls of the temple, that the Church participates in a ritual which differs from every ritual known to mortalkind. For, indeed, the pagans have their rituals of sacrifice whereby they attempt to placate their wanton gods, and civil society has its rituals whereby the king is honored and land is divided, yet no other ritual approaches the awesome solemnity of the Sacred Liturgy of the Light. In pagan rituals it is the gods who are appeased, but in the Liturgy of the Light, the faithful offer their adoration to the Light, not simply because all adoration is due to the Light--for it is--but also because the Light grants blessed union to Its most diligent followers. We are not wayward slaves but are children of the Light who partake freely of Its goodness. Therefore, the active participation of the faithful in the Sacred Liturgy is the aim to be desired above all else so that the entirety of the Church may draw freely from this blessed font of the true spirit of the Light and thereby grow in virtue, in mutual charity, and in love of the Light so that they may one day dwell eternally in Its Holy City. 15. In every liturgy, the Light is embodied in the person of the Celebrant such that, when he gives the greeting, "Light be with you," the faithful respond not to the priest, but to the Light who empowers the celebrant. We may have confidence that when the priest voices our prayers in the language of the Church, the Light hears the voice of Its minister, for it is by the Light's power that the priest may make such requests. Similarly, the sacred ministers, the acolyte, the lector, the deacon, and the other priests, insofar as they minister to the priest, they serve the Light, directly, in Its temple. 16. So it is, that in every liturgy, the priest and other sacred ministers approach the altar of the Light, not in a lazy or uninterested manner, but in a formal procession. For, all the faithful are called to approach the temple of the Light in fear and trembling. Thus, the priest and other sacred ministers form a procession towards the altar, carrying with them the instruments of their sacrificium laudis (sacrifice of praise)--the smoking thurible and the Codex of Scripture. Upon reaching the sanctuary, the sacred ministers give a sign of reverence, for all must humble themselves before such a sacred task. Then, sweet-smelling incense is offered about the altar as a double symbol of the immolation of our sins upon the altar of the Holy City and our prayers rising to the heavens. Then, the Codex of Scripture is placed upon the altar, for, just as the altar immolated our past lives, the Codex is enthroned as our life to come in virtue. 17. So it is that the priest and sacred ministers then lead us into the Sacred Liturgy, where our sins are confessed, thanksgiving is given to the Light, and the prayers of the Church are voiced in the collect. It is only with this preparation--confession, thanksgiving, and prayer--that we may truly hear the "Wisdom of the Light." In this lection, it is not the lector, but the Light Itself that speaks to the Church. For this reason, at least on the principle days, the whole Church hears the same lection read across the lands. It is not a divided people that hears the voice of the Light, but one Church. Therefore, let no priest, nor deacon, nor lector, take it upon their own authority to alter even the slightest word of the prayers or the lection, for whosoever takes such a sacriledge into their hands accepts the punishment due those who prevent the Divine Will. 18. When all has been done, the priest, or the deacon, addresses the faithful in his own imperfect words. These words, while not holding the weight of Scripture or the texts of the Liturgy, ought to be considered with due weight by the faithful. For this reason, the homilist ought to prepare well in prayer and in study for each homily, considering carefully the lection and texts assigned to the Sacred Liturgy for that day, or, if no lection is assigned as on a ferial day, the lection which the Church desires for such a celebration. Woe to that priest who so often chooses to preach on one topic so that the faithful never grow in true virtue but become complacent in their state of mediocrity. 19. When this has been done, the Church, using the hallowed words of the Blessed Archbishop Faol, gives a final prayer to the Light before the celebrant bestows upon the faithful the Light's holy benediction which, provided the faithful have prepared themselves in their heart, will do well to move the faithful towards the practice of the virtues and true charity. The "Go in Peace" of the celebrant can be interpreted not simply to mean one may now leave the Church, or even that one ought to go into the world to do good works. Rather, the faithful are called to go in "peace", knowing that the great work they set out to accomplish in the Liturgy has been fulfilled. The Light has been glorified, and the faithful have received Its inspiration and blessing. Thus, the priest may fittingly see the connection between saying "go in peace" and other phrases such as "it is finished" or even "may it be so". Chapter III: On the Divine Office 20. While the clergy participate, daily, in the offering of the Sacred Liturgy, so too do they offer, though without the faithful, and indeed often in private, the prayer of the Church--the Divine Office found in the Codex of Hours. These four offices (matins, lauds, vespers, and compline) have the effect of consecrating each day, and each part of each day, to the Light. The cleric rises early in the morning, before the sun has shown, and keeps vigil for the dawn in the office of matins whereby they daily recall the suffering of the Church and the plague of darkness as symbolized in the Lament of Karabor. However, before doing so, they first offer the invitatory whereby they call the Church to come and adore the Light. 21. After the Sun has arisen, but before the day of work has begun, the cleric offers the office of lauds, which has often been called the first henge of the Church's day. In each office, the cleric recites a psalm and hears a short passage from the Codex of Scripture which is designed to allow the cleric to begin their day reflecting on the prophetic teaching of the Codex of Scripture. Likewise, in the evening, before the Sun sets, the office of vespers is sung as the second hinge of the day. In this case, the reading, taken from one of the epistles, allows the cleric to reflect on how they have practiced virtue during the work day. 22. Once night has come, the office of compline is chanted at the close of the day wherein the cleric is called to reflect on the day that has passed and how they both served and failed the Light and their ministry. The same psalm is chanted each day at compline so that the vision of the eternal City of the Light may always be on the mind of the cleric. Indeed, it is their primary task to guide the whole of the faithful to that great city. Chapter IV: On the Other Rites 23. Apart from the Mysteries, the Sacred Liturgy, and the Divine Office, their are other rites which the Church offers on occasion, depending on the need of the faithful. Unlike the Mysteries, these rites do not alter the soul of the faithful, or leave a special character, or give the infused grace offered by mysteries. Still, these rituals are helpful to the lives of the faithful because they teach the faithful of the loving mercy of the Light and strengthens them for a true practice of virtue. 24. The first of these rites is the rite of religious profession whereby a member of the faithful offers themselves fully to the Light to the extent that their very identity is reformed. Indeed, in many cases, the individual takes on a new name which represents their consecrated state and the vows by which they have bound themselves to the Light. 25. Likewise, when a member of the faithful is plagued with demonic attacks and with the works of shadow, the Church does not cease to hear their cries. Thus, the rite of exorcism is presented as the remedy for the soul, whereby the exorcist, through the rite of the Church and the working of the Light, banishes entirely the fiends of darkness which attack this particular member of the faithful. 26. When a member of the faithful near their death, the Church grants them the right of viaticum wherein the final anointing occurs (extreme unction) and the priest grants the faithful the sacerdotal pardon, absolving completely their sins and the temporal punishment which they are due because of their sins. The Church trust so greatly in the mercy of the Light that she compels and indeed mandates each priest to make every attempt to offer this rite along with the sacerdotal pardon to every member of the faithful who request it in true devotion. 27. Finally, in the funeral liturgy the Church offers prayers for the repose and sanctification of the deceased. For this reason, the deceased is never given eulogy during the Liturgy, but a homily is given which moves the faithful to a true understanding of death and compels them to pray for the sanctification of the departed. In the final rite of the funeral, the priest offers a final absolution of the departed, conferring the grace of forgiveness upon their soul that they may not be imperiled in any way from entering into the Eternal Dawn. Conclusion 30. Thus, in many and varied ways the Church offers the Light an eternal sacrifice of praise and unceasingly strives for the sanctification of the whole of the faithful. The clergy and faithful alike will do well to consider with careful observance the contents of this constitution and to implement their teachings in their own parishes, dioceses, orders, and societies. This Sacred Congregation wishes the eternal blessing of the Light upon all. Grace and peace of the Light be with you. Given at Ironforge, on the sixth day of September, in the six-hundred twenty-fifth year of the King's rule, the second year of the blessed reign of Archbishop Alonsus II, DOM MICHAEL NICOLLS, O.S.C. Prefect Category:Documents Category:Ecclesiastical Documents